kalai differences

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INTRA RELIGIOUS DISTINCTIONS - AS BETWEEN

VADAKALAI AND THENKALAI BRANCHES (VK & TK)

Anbil Ramaswamy

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Dear Bhagavatas:

As an addendum to the brilliant explanation of Sri Dileepan Parthasarathi

Swami, I am presenting an extract on the subject from my book " Hinduism

Rediscovered " .

 

Let me hasten to assure that this is not meant to raise any controversies

but is presented only for educating the novices on the various viewpoints as

between the different streams of philosophy.

 

Let me also reiterate that these are not entirely my views but those of the

intellectual giants, AchAryas and Scholars mentioned in Section 1 at the

" Introduction " of the series and any clarifications have to be obtained from

them.

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In Srivaishnava School itself, two branches of thought had emerged after the

times of Sri RAmAnuja and that of Sri VedAnta Desika (whose contemporary was

Pillai LOkAchArya). They are called Vadakalai (Northern) and Tenkalai

(Southern) even though in reality there is no geographical polarization to

justify their nomenclature.

 

Possibly, this is due to greater importance ascribed by the former to the

Vedas which were in Sanskrit, the language prevalent in the Northern part

of India, while the latter stressed the importance of the Divya Prabandams

of AzhwArs which were in Tamizh, the language prevalent in Southern part of

India. This distinction has, in fact, no meaning, since both in temple

worship and in the hearths and homes the two streams have been so integrated

and observed by both the branches.

 

Swami Sri Vedanta Desika is generally regarded as representing the so-

called 'Vadakalai' sect. But, since he has produced monumental works in both

the 'Northern Sanskrit' and the 'Southern Tamil', he and his followers could

more appropriately be called " UBHAYA KALAI " (both Kalais) rather than mere

'Vadakalai'. In fact, since he had written not only in Tamil and Sanskrit,

but also in PrAkrit and MaNipravALam, it would be more appropriate to

consider him as " BAHU KALAI " .

 

Also, their differences are on certain aspects of the Srivaishnava

philosophy which one branch emphasizes with greater force than the other.

It is unfortunate that some later day enthusiasts of the two branches went

to stupid lengths (e.g.) putting alternatively their respective caste marks

on the forehead of the poor temple elephant and taking the dispute right up

to the privy council!

 

In fact, most people know only this difference regarding the application of

the white clay caste marks in the form of 'U' by the Northern and 'Y' by

the Southern sects. It would appear that when an AchArya observed that the

base of the caste mark should touch the tip of the nose, one set took it to

mean the " top-tip " where to link the eyebrows with a U shaped curve while

the other took it to mean the " toe-tip " , with a spear-point-like stroke

riding on the back of the nose reaching up to the nostrils. We do not know

whether the AchArya did not explain what he meant or the Sishyas did not

seek a clarification or the AchArya had become unavailable for a

clarification.

 

Another funny explanation given by some is that when the U shaped mark was

applied on the forehead, the excess of watery paste dripped down, riding on

the back of the nose making the U look like Y. And, this had come to stay!

 

Be that as it may, the practices had come to stay and stay with such

disastrous consequences. This is an example of how over- enthusiastic

fanatics could blow up even insignificant and inconsequential distinctions

to abnormal proportions.

 

Sri Anand Karalapakkam adds -

“There is a quote in Aagama Sastra regarding this “nose-tip” issue.

UttamUr SwAmi, in his bhUmikai to Sachcharitraraksha of SwAmi

DESikan, observes that there must have been no difference in

the way thirumaN was adorned in the times of SwAmi DESikan,

since SwAmi DESikan hasn't commented / analyzed upon it in

Sachcharitraraksha, wherein discussion on the thirumaN finds

place.”

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There is a famous SlOka which points out the 18 such differences:

(The following explanations are based mainly on the explanations by

Sri K.P.Rangaswamy Iyengar, Retd. I.A & A.S Officer and a doyen in

VisishTadvaita SiddhAntham)

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BEdaH swAmi krupA- phalAni a-gathishu- shree vyApti- upAyatwayo:

Tad vAtsalya- dayA- nirukti-vachasO- nyAsE- cha- tat-kartari /

Dharma thyAga virOdhayO:- sva-vihithE - nyAsA- Anga: - hetutvayO:

PrAyaschitta vidhou- tadeeya bhajanE- aNuvyApti- kaivalyayO://

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Explanation of these will be presented in the postings that follow.

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Dasoham

Anbil Ramaswamy

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